April 3, AD 33

First Things ^ | April 3, 2014 | by Andreas J. Köstenberger and Justin Taylor

[Rashputin]

April 3, AD 33

In our new book, The Final Days of Jesus: The Most Important Week of the Most Important Person Who Ever Lived , we assume but do not argue for a precise date of Jesus’s crucifixion. Virtually all scholars believe, for various reasons, that Jesus was crucified in the spring of either a.d. 30 or a.d. 33, with the majority opting for the former. ( The evidence from astronomy narrows the possibilities to a.d. 27, 30, 33, or 34). However, we want to set forth our case for the date of Friday, April 3, a.d. 33 as the exact day that Christ died for our sins.

To be clear, the Bible does not explicitly specify the precise date of Jesus’s crucifixion and it is not an essential salvation truth. But that does not make it unknowable or unimportant. Because Christianity is a historical religion and the events of Christ’s life did take place in human history alongside other known events, it is helpful to locate Jesus’s death—as precisely as the available evidence allows—within the larger context of human history.

Among the Gospel writers, no one makes this point more strongly than Luke, the Gentile physician turned historian and inspired chronicler of early Christianity.

The Year John the Baptist’s Ministry Began

Luke implies that John the Baptist began his public ministry shortly before Jesus did, and he gives us a historical reference point for when the Baptist’s ministry began: “In the fifteenth year of the reign of Tiberius Caesar . . .” (Luke 3:1).

We know from Roman historians that Tiberius succeeded Augustus as emperor and was confirmed by the Roman Senate on August 19, a.d. 14. He ruled until a.d. 37. “The fifteenth year of the reign of Tiberius Caesar” sounds like a straightforward date, but there are some ambiguities, beginning with when one starts the calculation. Most likely, Tiberius’s reign was counted either from the day he took office in a.d. 14 or from January 1 of the following year, a.d. 15. The earliest possible date at which Tiberius’s “fifteenth year” began is August 19, a.d. 28, and the latest possible date at which his “fifteenth year” ended is December 31, a.d. 29. So John the Baptist’s ministry began anywhere from mid-a.d. 28 until sometime in a.d. 29.

The Year Jesus’s Ministry Began

If Jesus, as the Gospels seem to indicate, began his ministry not long after John, then based on the calculations above, the earliest date for Jesus’s baptism would be in late a.d. 28 at the very earliest. However, it is more probable to place it sometime in the first half of the year a.d. 29, because a few months probably elapsed between the beginning of John’s ministry and that of Jesus (and the year a.d. 30 is the latest possible date). So Jesus’s ministry must have begun between the end of a.d. 28 at the earliest and a.d. 30 at the latest.

This coheres with Luke’s mention that “Jesus, when he began his ministry, was about thirty years of age” (Luke 3:23). If he was born in 6 or 5 b.c., as is most likely, Jesus would have been approximately thirty-two to thirty-four years old in late a.d. 28 until a.d. 30, which falls well within the range of him being “about thirty years of age.”

The Length of Jesus’s Ministry

Now we need to know how long Jesus’s public ministry lasted, because if it went on for two or more years, this would seem to rule out spring of a.d. 30 as a possible date for the crucifixion.

John’s Gospel mentions that Jesus attended at least three Passovers (possibly four), which took place once a year in the spring:

• There was a Passover in Jerusalem at the start of his public ministry (John 2:13, 23).
• There was a Passover in Galilee midway through his public ministry (John 6:4).
• There was a final Passover in Jerusalem at the end of his public ministry, that is, the time of his crucifixion (John 11:55; 12:1).
• And Jesus may have attended one more Passover not recorded in John but perhaps in one or several of the Synoptic Gospels (i.e., Matthew, Mark, and Luke).

Even if there were only three Passovers, this would still make a date of a.d. 30 all but impossible for the date of the crucifixion. As noted above, the earliest likely date for the beginning of Jesus’s ministry from Luke 3:1 is late a.d. 28. So the first of these Passovers (at the beginning of Jesus’ ministry; John 2:13) would fall on Nisan 14 in a.d. 29 (because Nisan is in March/April, near the beginning of a year). The second would fall in a.d. 30 at the earliest, and the third would fall in 31 at the earliest. This means that if Jesus’s ministry coincided with at least three Passovers, and if the first Passover was in a.d. 29, he could not have been crucified in a.d. 30.

But if John the Baptist began his ministry in a.d. 29, then Jesus probably began his ministry in late a.d. 29 or early a.d. 30. Then the Passovers in John would occur on the following dates:

Nisan 14	a.d. 30	John 2:13
Nisan 14	a.d. 31	either the unnamed feast in John 5:1 or else a Passover that John does not mention (but that may be implied in the Synoptics)
Nisan 14	a.d. 32	John 6:4
Nisan 14	a.d. 33	John 11:55, the Passover at which Jesus was crucified

Jesus Was Crucified on the Day of Preparation for the Passover

John also mentions that Jesus was crucified on “the day of Preparation” (John 19:31), that is, the Friday before the Sabbath of Passover week (Mark 15:42). The night before, on Thursday evening, Jesus ate a Passover meal with the Twelve (Mark 14:12), his “Last Supper.”

In the Pharisaic-rabbinic calendar commonly used in Jesus’s day, Passover always falls on the fourteenth day of Nisan (Exodus 12:6), which begins Thursday after sundown and ends Friday at sundown. In the year a.d. 33, the most likely year of Jesus’s crucifixion, Nisan 14 fell on April 3, yielding April 3, a.d. 33, as the most likely date for the crucifixion. In The Final Days of Jesus, we therefore constructed the following chart to show the dates for Jesus’s final week in a.d. 33:

April 2	Nissan 14	Thursday (Wednesday nightfall to Thursday nightfall)	Day of Passover preparation	Last Supper
April 3	Nissan 15	Friday (Thursday nightfall to Friday nightfall)	Passover; Feast of Unleavened Bread, begins	Crucifixion
April 4	Nissan 16	Saturday (Friday nightfall to Saturday nightfall)	Sabbath
April 5	Nissan 17	Sunday (Saturday nightfall to Sunday nightfall)	First day of the week	Resurrection

Conclusion

The above calculations may appear complicated, but in a nutshell the argument runs like this:

HISTORICAL INFORMATION	YEAR
Beginning of Tiberius’s reign	a.d. 14
Fifteenth year of Tiberius’s reign: Beginning of John the Baptist’s ministry	a.d. 28
A few months later: Beginning of Jesus’s ministry	a.d. 29
Minimum three-year duration of Jesus’ ministry: Most likely date of Jesus’s crucifixion	a.d. 33 (April 3)

While this is in our judgment the most likely scenario, it should be acknowledged that many believe Jesus was crucified in the year a.d. 30, not 33. However, if the beginning of Tiberius’s reign is placed in the year a.d. 14, it is virtually impossible to accommodate fifteen years of Tiberius’s reign and three years of Jesus’ ministry between a.d. 14 and 30. For this reason, some have postulated a co-regency (joint rule) of Tiberius and Augustus during the last few years of Augustus’s reign. However, there is no reliable ancient historical evidence for such co-regency.

[Tax-chick]

... the Bible does not explicitly specify the precise date of Jesus’s crucifixion and it is not an essential salvation truth. But that does not make it unknowable or unimportant.

The authors make a reasonable case for their preferred date. However, in the absence of additional historical data, theirs is simply a hypothesis. (Didn't we recalibrate the calendar in the 18th century, anyway, so that "April 3" is no longer what it once was?) It may be that we will not be able to identify the date, just as we may never know for certain where Andrew Jackson was born or who Abraham Lincoln's father was.

They also didn't bother to make the case that knowing the date is important. I don't see what it would add to our present sure knowledge that there WAS such a date.

[dangus]

Surprised at the flub by First Things. Nothing in John’s gospel suggests it is chronological, so its quite possible his cleansing of the Temple (chapter 2) is the same cleansing that other gospels place much later (e.g., Mark 11).

[Tax-chick]

Nothing in John’s gospel suggests it is chronological ...

How about, "On the third day, there was a marriage at Cana in Galilee ..."?

[Rashputin]

"They also didn't bother to make the case that knowing the date is important."

I think it's an interesting hypothesis but you're right about it not being important. In fact, I've never given it much thought which may be why I thought it was interesting.

I was actually thinking about but not yet looking up the cleansing of the Temple because it being in the article didn't seem to fit for some reason. I admit I didn't jump to there being some variation in timing between the Gospel accounts, though.

I recall about thirty years ago (maybe more) reading that a document referring to multiple crucifixions during a given time frame had been found and that it was going to lead to a "definitive" date for the Crucifixion of Christ. I never saw anything else as a followup.

Given that this was way back in ARPANET days, lots of things would show up, someone would decide the thread wasn't suitable for the then all administered forums, and it would all vanish. I've sometimes wondered if there ever was such a document but have never found anything along those lines. Maybe for a lack of digging, maybe because I didn't spend much time on ARPANET that wasn't task specific, maybe because it was just more noise.

I think about whether there was such a document from time to time, usually when something else triggers an image of the warehouse they show the Ark being put into at the end of "Raiders of the Lost Ark".

Well, I feel better now that I've gotten my date related concerns out of the way for the next decade or so.

Good points, Regards

[onedoug]

Virtually all scholars believe, for various reasons, that Jesus was crucified in the spring of either a.d. 30 or a.d. 33, with the majority opting for the former.

Yet in his "Revolution In Judaea: Jesus And The Jewish Resistance", Hyam Maccoby argues Jesus' crucifiction took place in the fall, claiming that's when palm fronds are most in evidence in the Holy Land.

Sukkot, or the Feast of Tabernacles, is a Biblically mandated Jewish festival celebrated variably from late SEP to late OCT when, it is claimed by Maccoby, palm fronds are most plentiful and are used to make roofs for huts, or 'upper rooms' customarily built atop then existing dwellings in which meals are mandated to be taken.

Not having yet been to Israel ("Next year in Jerusalem"), I cannot personally verify this. But it does seem interesting.

Thoughts?

[Tax-chick]

a document referring to multiple crucifixions during a given time frame

The Romans crucified people all the time. One, ten, a hundred, it was unremarkable.

Anyway, I think it's always interesting to relate the Gospels to non-Biblical historical sources ... but in the end, "in the March/April time frame" is good enough for me.

[delchiante]

Funny, a couple ‘harmonies of the gospel’ I saw have kind of ‘skipped’ a day at some point in that passion week because they can’t find a specific entry in the gospels to tie to that day in their week..
Seems odd.a most important week that it was. trying to get to that Friday,Saturday, Sunday gregorian thing I guess...

I think Leviticus 23 does a perfect job of telling us what happened when.

[Rashputin]

Thoughts?

I've read that and read the counterargument that the very fact palm fronds were scarce in the Spring is what made them such a special symbol of recognition.

I figure it's been in the Spring ever since it was first celebrated and given the number of intervening years and the fact that I'm not trying to make a buck or get my PhD by upsetting some applecart, Spring is good enough for me.

[dangus]

Several chapters of John don’t make sense if you read them as being chronologically; Some authors have proposed that what exists as a single gospel was once a collection of readings, compiled immediately following John’s death, or, given the closing curse to do those who would add to it, anticipating John’s imminent death.

If you take John 1-2 as chronological, you actually end up with a big problem: John is baptized in the Jordan a few weeks before Passover. March is not an ideal time for taking a dip!

But moreover, John 2:13-21 is as closely paralleled by the synoptic gospels as any passage in all of John. And the synoptics place this event as immediately before his final entrance into Jerusalem.

[Tax-chick]

I agree that harmonizing chronology between John and the synoptic Gospels is difficult, but that’s not the same as saying, “Nothing in John’s gospel suggests it is chronological.”

Many things in John’s Gospel suggest is it chronological, including the basic narrative. Putting the four Gospels together is difficult, but it’s not because John has said, “Hey, reader! I’m doing a post-modernist random-sequencing thing, knock yourselves out!”

I would say that John’s Gospel implies chronology, just as the others do, because they are narrative texts. If they don’t easily match up for us, that’s our problem, not the Evangelists’.

[captmar-vell]

I believe the crucifixion occurred on April 9th 32 AD, (which actually was a Wednesday that year)

And while it doesn’t matter for our salvation, it was important as a witness to Israel (at that time) because they did not know ‘the time of their visitation’ and were held accountable for not knowing, being the precise fulfillment of the timing of what Daniel (Chapter 9) was told were the two conditions to count for the 70 sevens (weeks) Prophecy (at 69 weeks, or 483 years) as occurring counting from March 14th, 445 BC to the arrival of the Messiah to be cutoff, (but actually it was 62 sevens, or 434 years counted not 69 as they rejected 7 weeks or 49 years)

And then additionally standing as a witness of the ‘Sign of Jonah’ to this very day, which Jesus alluded, for anyone that would care to consider it, as it set the date requiring ‘three days and three nights’ from the 14th of Nisan to the 17th of Nisan,

[Tax-chick]

I believe the crucifixion occurred on April 9th 32 AD,

... and you are welcome to believe that without hurting anyone.

[boatbums]

Thanks for posting that. I also agree with the time frame as it related to the Daniel prophecy of when “Messiah will be cut off” as well as the three days and three nights prophecy from Jesus, Himself, as compared to Jonah's ordeal.

[dangus]

On the contrary! There is noting at all “post-modern” about non-chronological narratives! It’s the modernists who expect everything to be chronological!

[BikerTrash]

"Six Days Before The Passover" (John 12:1).
This Is Appendix 156 From The Companion Bible.

   We are furnished by Scripture with certain facts and fixed points which, taken together, enable us (1) to determine the events which filled up the days of "the last week" of our Lord's life on earth; (2) to fix the day of His crucifixion; and (3) to ascertain the duration of the time He remained in the tomb.
   The difficulties connected with these three have arisen (1) from not having noted these fixed points; (2) from the fact of Gentiles' not having been conversant with the law concerning the three great feasts of the LORD; and (3) from not having reckoned the days as commencing (some six hours before our own) and running from sunset to sunset, instead of from midnight to midnight.
   To remove these difficulties, we must note :-

1. That the first day of each of the three feasts. Passover, Pentecost, and Tabernacles, was " a holy convocation", a "sabbath" on which no servile work was to be done. See Leviticus 23:7, 24, 35. Compare Exodus 12:16.
      "That sabbath" and the "high day" of John 19:31, was the "holy convocation", the first day of the feast, which quite overshadowed the ordinary weekly sabbath.
      It was called by the Jews Yom tov = (Good day), and this is the greeting on that day throughout Jewry down to the present time.
      This great sabbath, having been mistaken from the earliest times for the weekly sabbath, has led to all the confusion.

2. This has naturally caused the futher difficulty as to the Lord's statement that "even as Jonah was in the belly of the fish three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights" (Matthew 12:40). Now, while it is quite correct to speak according to Hebrew idiom of "three days" or "three years", while they are only parts of three days or three years, yet that idiom does not apply in a case like this, where "three nights" are mentioned in addition to "three days". It will be noted that the Lord not only definitely states this, but repeats the full phraseology, so that we may not mistake it. See the subject fully discussed in Appendix 144.

3. We have therefore the following facts furnished for our sure guidance:
   1. The "high day" of John 19:31 was the first day of the feast.
      
   2. The "first day of the feast" was on the 15th day of Nisan.
      
   3. The 15th day of Nisan, commenced at sunset on what we should call the 14th.
      
   4. "Six days before the passover" (John 12:1) takes us back to the 9th day of Nisan.
      
   5. "After two days is the passover" (Matthew 26:2. Mark 14:1) takes us to the 13th day of Nisan.
      
   6. "The first day of the week", the day of the resurrection (Matthew 28:1, etc.), was from our Saturday sunset to our Sunday sunset. This fixes the days of the week, just as the above fix the days of the month, for:
      
   7. Reckoning back from this, "three days and three nights" (Matthew 12:40), we arrive at the day of the burial, which must have been before sunset, on the 14th of Nisan; that is to say, before our Wednesday sunset.
      
   8. This makes the sixth day before the passover (the 9th day of Nisan) to be our Thursday sunset to Friday sunset.

      Therefore Wednesday, Nisan 14th (commencing on the Tuesday at sunset), was "the preparation day", on which the crucifixion took place: for all four Gospels difinitely say that this was the day on which the Lord was buried (before our Wednesday sunset), "because it was the preparation [day]" the bodies should not remain upon the cross on the sabbath day, "for that sabbath day was a high day", and, therefore, not the ordinary seventh day, or weekly sabbath. See John 19:31.

4. It follows, therefore, that the Lord being crucified on "the preparation day" could not have eaten of the Passover lamb, which was not slain until the evening of the 14th of Nisan (that is to say, afternoon). On that day the daily sacrifice was killed at the 6th hour (noon) and offered about the 7th hour (1 p.m.). The killing of the Passover lambs began directly afterwards. Thus it is clear, that if the killing of the Passover lambs did not commence until about four hours after our Lord had been hanging upon the Cross, and would not have been concluded at the ninth hour (3 p.m.) when "He gave up the ghost;" -no "Passover lamb" could have been eaten at the "last supper" on the previous evening.

5. With these facts before us, we are now in a position to fill in the several days of the Lord's last week with the events recorded in the Gospels. By noting that the Lord returned to Bethany (or to the Mount of Olives) each night of that week, we are able to determine both the several days and the events that took place in them.

THE SIXTH DAY BEFORE THE PASSOVER, THE 9th DAY OF NISAN. (Our Thursday sunset to Friday sunset.)
	MATTHEW.	MARK.	LUKE.	JOHN.
The Lord approaches Jerusalem from Jericho.			19:1-10
He passes our Thursday night at the house of Zacchaeus (Luke 19:5) And delivers the Parable of the Pounds.			19:11-27
He proceeds toward Jerusalem.			19:28
He sends two disciples apenanti for an "ass" and a "colt" (two animals).	21:1-7
And makes His first entry from Bethphage (not Bethany) (Appendix 153).	21:8,9
He is unexpected, and they ask "Who is this?"	21:10, 11
He cleanses the Temple.	21:12 - 16
HE RETURNS TO BETHANY.	21:17			12:1
THE FIFTH DAY BEFORE THE PASSOVER, THE 10th DAY OF NISAN. (Our Friday sunset to Saturday sunset.)
	MATTHEW.	MARK.	LUKE.	JOHN.
The Lord passes the Sabbath at Bethany; and after sunset (on our Saturday), the first of three suppers was made, probably at the house of Lazarus, in Bethany (Appendix 157).				12:2
At this supper the first of two anointings took place (Appendix 158).				12:3 - 11
THE FOURTH DAY BEFORE THE PASSOVER, THE 11th DAY OF NISAN. (Our Saturday sunset to Sunday sunset.) the Gentile "Palm Sunday".
	MATTHEW.	MARK.	LUKE.	JOHN.
The second, or triumphal entry into Jerusalem. He sends two disciples (katenanti for a colt (one animal). (See Appendix 153).		11:1 - 7	19:29 - 35	12:12-
The Lord starts from Bethany (not Bethphage) and is met by multitudes from Jerusalem (Appendix 153)		11:8 -10	19:36 - 40	12:12 - 19
He weeps over the city.			19:41 - 44
He enters the Temple, looks around.		11:11-
And RETURNS TO BETHANY		11:-11
THE THIRD DAY BEFORE THE PASSOVER, THE 12th DAY OF NISAN. (Our Sunday sunset to Monday sunset.)
	MATTHEW.	MARK.	LUKE.	JOHN.
In the morning (our Monday a.m.) the Lord returns to Jerusalem.	21:18	11:12
The Fig - tree cursed.	21:19 - 22	11:13 , 14
The Temple. Further cleansing.		11:15 - 17	19:45, 46
In the Temple. Further teaching, "Certain Greeks".			19:47-	12:20 - 50
Opposition of Rulers.		11:18	19:-47, 48
He goes out of the city (probably to Bethany; see Luke 21:37, 38 below).		11:19
THE SECOND DAY BEFORE THE PASSOVER, THE 13th DAY OF NISAN. (Our Monday sunset to Tuesday sunset.)
	MATTHEW.	MARK.	LUKE.	JOHN.
In the mornig (our Tuesday a.m.) on the way to Jerusalem, the question of the disciples about the Fig Tree.		11:20 -26
In Jerusalem again: and in the Temple.	21:23 - 27	11:27 - 33	20:1 - 8
In Jerusalem teaching in Parables; and questions.	21:28 - 23:39	12:1 - 44	20:9 - 21:4
The first great prophecy, in the Temple (Appendix 155).			21:5 - 36
(Parenthetical statement as to the Lord's custom during the last week).			21:37, 38
The second great prophecy, on the Mount of Olives.	24:1 -51	13:1 - 37
The second great prophecy, continued (see Appendix 155).	25:1 - 46
"After two days is the Passover".	26:1 - 5	14:1, 2
HE RETURNS TO BETHATNY, and is present at the second supper in the house of Simon the leper. The second Anointing. See Appendix 157 and Appendix 158.	26:6 - 13	14:3 - 9
THE DAY BEFORE THE PASSOVER, THE 14th DAY OF NISAN - "THE PREPARATION DAY" - THE DAY OF THE CRUCIFIXION. (Our Tuesday sunset to Wednesday sunset.)
	MATTHEW.	MARK.	LUKE.	JOHN.
The plot of Judas Iscariot to betray the Lord.	26:14 - 16	14:10, 11	22:1 - 6
The "preparation"for the last supper.1	26:17 - 19	14:121 -16	22:71 - 13
"The even was come" (our Tuesday after sunset) when the plot for the betrayal was ripe for execution.	26:20	14:17
The last supper, commencing with the washing of the feet.				13:1 - 20
The announcement of the betrayal, etc..	26:21 - 25	14:18 - 21		13:21 - 30
The supper eaten, the "New Covenant" made (Jeremiah 31:31). The lamb abolished, bread and wine substituted.	26:26 - 29	14:22 - 25	22:14 - 23
The first prophecy of Peter's denials (Appendix 160).				13:31 - 38
The strife; who should be the greatest, etc..			22:24 - 30
The second prophecy of Peter's denials (Appendix 160).			22:31 - 34
The final appeal to His first commission (Luke9:3).			22:35 - 38
The last discourse to the eleven, followed by His prayer.				14:1 - 17:26
They go to Gethsemane.	26:30 - 35	14:26 - 29	22:39	18:1
The third prophecy of Peter's denial. (Appendix 160).		14:30, 31
The agony in the garden.	26:36 - 46	14:32 - 42	22:40 - 46
The apprehension of the Lord (Appendix 165).	26:47 - 56	14:43 - 50	22:47 - 54	18:2 - 11
The escape of Lazarus (see notes on Mark 14:51, 52).		14:51, 52
The trials: continued throughout our Tuesday night.	26:57 - 27:31	14:53 - 15:19	22:54 - 23:25	18:12 - 19:13
About the sixth hour (our Tuesday midnight) Pilate said "Behold your King".				19:14, 15
Led away to be crucified.	27:31 -34	15:20 - 23	23:26 - 31	19:16, 17
And "led with Him" two "malefactors" (kakourgoi) (Appendix 164).			23:32, 33	19:18
Discussion with Pilate about the Inscriptions (Appendix 163).				19:19 - 22
The dividing of the garments.	27:35 - 37	15:24	23:34	19:23, 24
"It was the third hour, and they crucified Him" (our 9 a.m. Wednesday).		15:25, 26
"Then were there two robbers" (lestai) crucified with Him"(Appendix 164).	27:38	15:27, 28
The revilings of the rulers, both "robbers", and one "malefactor".	27:39 - 44	15:29 - 32	23:35 - 43
The Lord's mother and John.				19:25 27
"The sixth hour" (our Wednesday noon) and the darkness (Appendix 165).	27:45 - 49	15:33	23:44, 45
"The ninth hour" (our Wednesday 3 p.m.) and the expiring cry (Appendix 165).	27:50	15:34 - 37	23:46	19:28 - 30
Subsequent events.	27:51 - 56	15:38 - 41	23:47 - 49	19:31 - 37
Buried in haste before sunset (our Wednesday about 6 p.m.), before the "high day" (the first day of the Feast began), our Wednesday sunset.	27:57 - 66	15:42 - 47	23:50 - 56	19:38 - 42

"THE FIRST DAY OF THE FEAST" - "THE HIGH DAY" (Yom tov) - THE 15TH DAY OF NISAN.
(Our Wednesday sunset to Thursday sunset.)
THE FIRST NIGHT AND FIRST DAY IN THE TOMB.

---

THE SECOND DAY OF THE FEAST - THE 16TH DAY OF NISAN.
(Our Thursday sunset to Friday sunset.)
THE SECOND NIGHT AND SECOND DAY IN THE TOMB.

---

THE THIRD DAY OF THE FEAST - "THE (WEEKLY) SABBATH" - THE 17TH DAY OF NISAN.
(Our Friday susnset to Saturday sunset.)
THE THIRD NIGHT AND THIRD DAY IN THE TOMB.

---

"THE FIRST DAY OF THE WEEK" - THE 18TH DAY OF NISAN.
(Our Saturday sunset: "the third day" of Matthew 16:21, etc.;
not the third day of the Feast.)

---

	MATTHEW	MARK	LUKE	JOHN
Thus, the Resurrection of the Lord took place at our Saturday sunset, or thereabouts, on "the third day"; compare "after three days" (Matthew 27:63. Mark 8:31).	28:1 - 10	16:1 - 18	24:1 - 49	20:1 - 23

[For the sequence of events connected with and following the Resurrection, see Appendix 166.]

   It will be seen from the above that we have neither power nor authority to alter or shift any day or date; or to change the order or position of any of the events recorded in Holy Writ.
   Each day is marked by a return to Bethany during the last week (up to the Preparation Day); and each day is filled with the recorded events.
   It follows, therefore, that the Lord was crucified on our Wednesday; was buried on that day before sunset; and remained "three days and three nights" in the tomb, as foretold by Him in Matthew 12:40; rising from the dead on "the third day", "the first day of the week".
   The fixed days and dates, at either end, hold the whole period as in a vice, and place the whole subject on a sure foundation.

NOTE

   ¹ The words in Mark 14:12 and Luke 22:7 refer to "the first day of unleavened bread", which was the 14th day of Nisan, and therefore "the preparation day". That is why the Lord goes on to tell the two disciples to go and make preparation for the Passover.

Appendix List

therain.org 2000.

[onedoug]

Well, one of these days I’m going to Israel, God willing, and I’ll find out about those palm fronds for myself.

All Good through The One God....

[A child of Yah]

Thanks for the chart and I do have a Companion Bible but have yet to study it thoroughly. I’m a new student at it all, and a wonderful Pastor named Arnold Murray and his son Dennis, taught me so much in understanding these things thru their internet website Shepherds Chapel.

Pastor Arnold just recently passed away though in February, and I was very sad, but I know he’s in a even better place now, and his son will carry on the teachings just as well.

I even tried to honor the Christian Passover this year again by myself in my home, but I think I miscalculated the date by one day Wednesday night. I feel it should have been last night, Thursday at sundown instead of Wednesday. But I’m sure the Lord knows the intent of my heart. I even had it marked on the calendar correctly. I guess I’m out of sorts these days.

Some even tell me the Passover isn’t until the 15th of April, and I’m like, but that’s the Jewish Passover, and they go by a lunar calendar, and we go by a solar year. So I count 15 days from the spring equinox and on the evening of the 14th day would start the Christian Passover because Christ Jesus/Yahushua ha Mashiach is our Passover Lamb, and that’s why Thursday April 3rd at sundown till Friday April 4th at sundown would be our Passover.

But, I don’t see or hear many Christians around me discussing these things to make it all more clearer for us to understand.

Another thing I don’t understand is why is “easter” honored and not Passover? It doesn’t make sense to me at all as a Christian to associate easter with our Lord and Saviour. I just don’t get it, and I can’t understand why others don’t either. I guess that’s why I feel like such a outcast in this world because I don’t go along with all the programs anymore ... sighs and shakes my head and knows His Word is true, because we are destroyed for lack of knowledge.

[Biggirl]

It is faith history put to writing!

[one Lord one faith one baptism]

the chart you posted is very interesting, but very wrong.
Jesus himself tells us in Luke 13:31-35 how days are counted in the Bible. the “third day” is the day after tomorrow.
Luke 24 tells us Jesus rose on the first day of the week and further in verse 24:21 that it was the third day since he died. one merely needs to count to three to determine Jesus died on friday, just as Christians have taught and believed for close to 2,000 years.
friday - day one
saturday - day two
sunday - the third day

now, let’s count the days if this chart is correct and Jesus died on wednesday:

day one - wednesday
day two - thursday
day three - friday
day four - saturday
day five - sunday

the jews knew exactly what Jesus was saying when he said three days and three nights, it was just another way of saying three days.

Christians have always known on what day their Lord and Savior died and on what day He rose from the dead.

saying He died on wednesday is just another attack on the historic Christian faith, usually believed by those who deny many other aspects of historic, orthodox Christian belief.